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Ⅰ. 序論 7
1. 硏究의 目的과 意義 7
2. 硏究의 範圍와 方法 16
Ⅱ. 凡父 思想 形成의 背景 19
1. 幼年 및 修學期 22
1) 家風에 따른 儒學工夫의 幼年期 22
2) 海外見聞習得의 日本遊學期 24
2. 民族的 自我 形成 및 理論實踐期 29
1) 多率寺 蟄居期 29
2) 《鷄林學塾》 在任期 33
3) 《東方思想硏究所》設立 37
3. 建國理念 및 建國精神 提供期 43
Ⅲ. 『風流精神』을 통해서 본 凡父의 中心思想 -멋·和·妙 56
1. 凡父 著述 一般에 대한 理解 56
1)『花郞外史』 57
2)『凡父遺稿』 64
3)『風流精神』 67
4) 其他 67
5) 著述의 일관된 主題와 思想 - 韓國人의 風流思想, 멋·和·妙 72
2. 『風流精神』의 멋·和·妙 思想 77
1) 刊行 動機 및 體制 77
2) 『風流精神』의 멋·和·妙 81
Ⅳ. 凡父의 멋·和·妙 思想과 宗敎論 100
1. 凡父의 宗敎에 대한 관점 100
1) 맑시즘과의 比較를 통해 본 凡父의 宗敎論 101
2) 凡父의 思想體系와 傳統論 속의 宗敎論 106
2. 代案宗敎論으로서의 風流道와 花郞 109
1) 宗敎의 原形으로서의 샤머니즘과 風流道 110
2) 新羅의 宗敎思想 風流道 117
3) 花郞의 멋·和·妙 124
3. 凡父의 東學 再評價 133
1) 啓示宗敎로서의 東學 133
2) 崔濟愚에 대한 이해 136
3) 新羅精神과 東學 140
Ⅴ. 凡父의 멋·和·妙 思想이 갖는 特徵과 意義 143
1. 『風流精神』의 ‘大調和’ 思想 143
1) 韓國的 風流道·新羅精神의 再解釋 144
2) 統合·融攝의 思考 144
3) 宇宙的 生生과 共生, 네오휴머니즘 147
4) 內和를 넘어서 外和를 어우르는 傳統論的 ‘大調和’ 思想 151
2. 凡父 思想의 根源으로서의 宗敎論 152
1) 宗敎의 바탕으로서의 샤머니즘 152
2) 風流에 根據한 道統論 153
3) 啓示宗敎로서 東學의 發展的 再闡明 154
Ⅵ. 結論 156
參考文獻 160
Abstract 171
[도표 1] 풍류와 미학, 풍류와 화랑관련 논문 13
[도표 2] 연구 전개도 18
[도표 3] 「범부문고」의 내용별 분류 - 1(『사부총간』 포함) 21
[도표 4] 「범부문고」의 내용별 분류 - 2(『사부총간』 제외) 21
[도표 5] 「범부문고」의 출판년도별 분류 21
[도표 6] 「범부문고」의 발행지별 분류 21
[도표 7] 《계림학숙》의 교육과정표 35
[도표 8] 《동방사상연구소》강의의 청사진 42
[도표 9] 『花郞世紀』의 시간적 경과에 따른 사건 46
[도표 10] 범부 연보 49
[도표 11] 해방 후 ‘화랑’ 관련 도서 58
[도표 12] 범부의 『화랑외사』 출판본 비교 62
[도표 13] 『화랑외사』등장인물 비교표 63
[도표 14] 『풍류정신』에 실린글의 목적과 형식에 따른 분류 79
[도표 15] 종교를 통해 본 맑스주의와 범부 104
[도표 16] 맑스주의 이론비판에서 전통적 종교론까지 109
[도표 17] 샤머니즘에서 동학까지 114
[도표 18] 신라문화와 풍류정신의 상관관계 121
[도표 19] 일제강점기 조선과 일본의 화랑에 대한 이견 126
[도표 20] 『화랑외사』, 『풍류정신』, 『정치철학특강』, 「국민윤리특강」 129
[도표 21] 인간 최제우 138
[그림 1] 범부의 한시 9
[그림 2] 다솔사 대양루 32
[그림 3] 다솔사 대양루 범부의 주련시 32
[그림 4] 다솔사 시절의 범부 32
[그림 5] 다솔사 편백나무 32
[그림 6] (제목없음) 33
[그림7] 최인환옹이 그린 《계림학숙》도면 35
[그림8] 필자가 재구성한 《계림학숙》의 교사 35
[그림 9]《계림학숙》졸업기념 36
[그림 10] 『화랑외사』 표지 62
[그림 11]『범부유고』표지 66
[그림 12] 범부의 친필원고(『범부유고』內) 66
[그림 13]『동방사상강좌』표지 69
[그림 14]『동방사상강좌』목차 69
[그림 15] 제 빛깔, 제 길수, 제 작, 그리고 조화 85
[그림 16] 『풍류정신』의 체계로 살펴본 범부의 사상 97
[그림 17] 한국의 종교 118
[그림 18]紀元二千六百年記念論文 125
[그림 19] 동학의 분포도 141
초록보기 더보기
This study traces KIM JEONGSEOL (金鼎卨: 1897-1966) well known under the nom de plume of BEOMBU (this, "BEOMBU", who had devoted his life to the lecture for unfolding his thought without clinging to his post or fame and fades from our memories; and looks into his dominating thought through "Tasteful Thought(風流精神)" one of his representing writings, including his Religious Thought. This study aims at finding out how his thought is read under reconstruction and how it can be reinterpreted in our times.
BEOMBU has been well known as a highly-gifted thinker with profound thought world so as to penetrate Eastern and Western religions and philosophies lengthwise and crosswise. However, most of stories related to BEOMBU including his brief history and thoughts on the whole mentioned in the academic circles are not yet verified, so he is impressed on our memory just as an eccentric or a man of unusual ability.
Recently there have been some efforts to arrange a position appropriate to BEOMBU, no more, no less, as modern intellectual and thinker of Korea.
It is no exaggeration to say that there is little direct discussion on BEOMBU including the definition of concept on "Taste" referred by BEOMBU. In particular it is about the size that there is no discussion on the definite meanings of 『'Tasteful Thought(風流精神)' and how the theory of tradition thereof is reinterpreted. Thus this study places great importance on the meanings of "Taste" referred to as the core of thoughts of BEOMBU and the keywords unique to BEOMBU indicating "Taste."For finding an answer, 'Tasteful Thought(風流精神)' which is regarded as BEOMBU’ masterpiece with only the title, is investigated systematically and the theory of tradition, the keynote forming BEOMBU's thought on the whole, is connected with his Religious Thought. The final destination of BEOMBU's thought task was to establish "the national ideal envisioned on the founding of a newly emerging nation" - that is to say the creation of new spiritual moral and new national moral - theoretically. To perform the task, BEOMBU selected the way of overcoming Confucianism, the central idea in the Joseon dynasty, and recovering the elements of our traditional thinking.
This study employs "the method of explaining" BEOMBU's thought objectively "through thoroughgoing analysis and proof" in order to "solve the problems caused by declaring that this or that is the way with BEOMBU' which is well-known to the existing academic circles; and attempts to look for the proper place appropriate to BEOMBU as a modern intellectual and thinker through "Demystification."
Chapter I 'Introduction' defines the purpose of this study and deals with the limit and the situation inherent in the present studies by examining the preceding studies on BEOMBU.
Chapter III 'Tasteful Thought(風流精神)' deals with BEOMBU's 'Flavor, Harmony, and Mystery' idea. Before discussing 'Tasteful Thought(風流精神)' - one of BEOMBU's writings - in earnest, on the assumption of the understanding on general writings written by BEOMBU, this study inquire into it closely through objective and critical analysis of 'Tasteful Thought(風流精神)' I as a text if 'Tasteful Thought(風流精神)' can typify BEOMBU's theory in the criticism related to the limit of 'Tasteful Thought(風流精神)' - namely the disconnected 4 volumes are bundled arbitrarily by a junior scholar. After examining 'Tasteful Thought(風流精神)' objectively, this study tries to deduct keywords enabling to represent BEOMBU's thought from 'Tasteful Thought(風流精神)' This study has the words - 'Flavor, Harmony, and Mystery' which are used directly in BEOMBU's writings - as the keywords speaking for and leading BEOMBU’ thought appropriately rather than the word of 'Taste' or 'Taste doctrines.'
Based on comparatively objective and systematical examination in Chapter III 'Tasteful Thought(風流精神)' Chapter IV 'BEOMBU' 'Flavor, Harmony, and Mystery' Idea and Religious Thought’attempts to find the foundation of BEOMBU thought; examines his theory of tradition for discover the roots of 'Taste doctrines' and 'Thilla Spirit' that BEOMBU paid great attention to; and deals with the interrelation between his theory of tradition and his Religious Thought.
Chapter V 'The Features and Meanings of BEOMBU's 'Flavor, Harmony, and Mystery' Idea' deals with the features and meanings of BEOMBU thought based on the description of Chapter III and IV. Through this study, it may be possible to lay the foundation of reinterpreting BEOMBU and thought as not a forgotten thinker and a forgotten thought but a reviving thinker and thought in this day.
Recently the intellectual taking much interest in BEOMBU’ though is on an increasing trend and this is related to Neo Humanism and Bionomy having an important suggestion to the moderns.
The evaluation of BEOMBU by one or two intellectuals will not evoke everyone’ sympathy or touch the world. But such attempts should be the minimum efforts for offering a proper place to an intellectual who fades away from our memory. Based on such attempts, it is expected that the study on BEOMBU will be extended.
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